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A Collection of Passages on the Types of Birth in the Three Pure Land Sutras

[Birth in accord with the Larger Sutra]

Birth in accord with the Larger Sutra is [brought about by] the Tathagata’s selected Primal Vow, the inconceivable oceanlike vow. This is Other Power. In other words, by the cause of the Vow of birth through the nembutsu, we gain the fruit of the Vow of necessary attainment of nirvana. In this life we dwell in the stage of the truly settled and we necessarily attain the true and real fulfilled land. Thus, because of the true cause – Amida Tathagata’s directing of virtue for our going forth – we realize the enlightenment of supreme nirvana. This is the true intent of the Larger Sutra. Hence, it is termed “birth in accord with the Larger Sutra,” and also “birth that is inconceivable.”

[Amida’s directing of virtue for our going forth to the Pure Land]

[Practice]

Concerning the Tathagata’s directing of virtue for our going forth, there is the true and real act of practice. It is expressed in the compassionate Vow that all the Buddhas say the Name. The compassionate Vow of saying the Name is stated in the Larger Sutra of the Buddha of Immeasurable Life:

If, when I attain Buddhahood, the countless Buddhas throughout the worlds in the ten quarters do not all praise and say my Name, may I not attain the supreme enlightenment.

The passage teaching the fulfillment of the compassionate Vows of saying the Name and of true entrusting is stated in the sutra:

The Buddha-tathagatas throughout the ten quarters, countless as the sands of the Ganges, are one in praising the majestic power and the virtues, inconceivably profound, of the Buddha of immeasurable life.

All sentient beings, as they hear the Name, realize even one thought-moment of shinjin and joy, which is directed to them from Amida’s sincere mind, and aspiring to be born in that land, they then attain birth and dwell in the stage of nonretrogression. Excluded are those who commit the five grave offenses and those who slander the right dharma.

[Shinjin]

Further, there is true and real shinjin. It is expressed in the compassionate Vow of birth through the nembutsu. The compassionate vow of true entrusting is stated in theLarger Sutra:

If, when I attain Buddhahood, the sentient beings of the ten quarters, with sincere mind and entrusting themselves, aspiring to be born in my land, and saying my Name perhaps even ten times, should not be born there, may I not attain the supreme enlightenment. Excluded are those who commit the five grave offenses and those who slander the right dharma.

In the Sutra of the Tathagata of Immeasurable Life, another translation of the same sutra, this Vow is stated:

If, when I have realized the supreme enlightenment, living beings in other Buddha lands should hear my Name, I will with sincere mind direct all my roots of good to them. Aspiring to be born in my land, they shall say my Name perhaps even ten times. If they should not be born there, may I not attain enlightenment. Excluded are those who commit evil acts that condemn them to Avici hell and those who slander the right dharma or the sages.

[Realization]

Further, there is true and real realization. It is expressed in the compassionate Vow of necessary attainment of nirvana. The compassionate Vow of realization is stated in the Larger Sutra:

If, when I attain Buddhahood, the human beings and devas in my land do not dwell among the settled and necessarily attain nirvana, may I not attain the supreme enlightenment.

In the Sutra of the Tathagata of Immeasurable Life, another translation of the same sutra, this Vow is stated:

If, when I become Buddha, the sentient beings in my land do not decidedly attain the equal of perfect enlightenment, so that they realize great nirvana, may I not attain enlightenment.

The Sutra of the Tathagata of Immeasurable Life states:

When upon hearing the Name of the Tathagata of immeasurable life, sentient beings of the Buddha-lands of other quarters awaken one thought-moment of pure shinjin, rejoice, and – cherishing Amida’s directing of his roots of good to them – aspire to be born in the land of immeasurable life, then all shall be born in accord with their aspiration, attaining the stage of nonretrogression and, ultimately, the supreme perfect enlightenment. Excluded are those who commit the five evil acts that condemn them to Avici hell and those who slander the right dharma or the sages.

The passages teaching the fulfillment of the Vow of necessary attainment of nirvana, of realization of great nirvana, is stated in the Larger Sutra:

The sentient beings born in that land all dwell among the truly settled, for in that Buddha-land there is not one who is falsely settled or not settled.

Further, in the Sutra of the Tathagata of Immeasurable Life, it is stated:

All the sentient beings of that land and those to be born there are brought to thorough fulfillment of supreme enlightenment and reach the abode of nirvana. Why is this? Because those who are falsely settled or not settled cannot comprehend [the Buddha’s intent in] establishing the cause [of birth there].

The Buddha has vowed that persons who realize this true and real saying of the Name and true and real entrusting shall immediately be brought to dwell in the stage of the truly settled. Dwelling among the truly settled is also taught to be attainment of the stage equal to perfect enlightenment. Attainment of the stage equal to perfect enlightenment is taught to be attainment of the same stage as Maitreya Bodhisattva, who is in the rank of succession to Buddhahood. Thus, the Larger Sutra states [that such a person] is “next [to enlightenment], like Maitreya.”

The Treatise on the Pure Land states:

Concerning “the fulfillment of the adornment of the virtue of wondrous sound,” the gatha states:

The land’s pure sound deeply enlightens beings far and wide; Subtle and wondrous, it is heard throughout the ten quarters.

Why is this inconceivable? The sutra declares, “Those who, simply hearing of the purity and happiness of that land, earnestly desire to be born there, and those who attain birth, immediately enter the stage of the truly settled.” This shows that the land’s very name performs the Buddha’s work [of saving others]. How can this be conceived?…

Concerning “the fulfillment of the adornment of the virtue of fellow beings,” the gatha states:

The beings of the Tathagata’s pure lotusAre born transformed from the lotus of perfect enlightenment.

Why is this inconceivable? In this world of miscellaneous modes of births, whether beings are born from womb, egg, or moisture or by sudden metamorphosis, their fellow beings are numerous, and these fellow beings experience pain and pleasure in a myriad variations because of their diverse karmas. In that land of happiness, every single being is born transformed from the pure lotus of Amida Tathagata’s perfect enlightenment, for they are the same in practicing the nembutsu and follow no other way. This extends even to this world, so that all nembutsu practicers within the four seas are brothers and sisters. The fellow beings are innumerable. How can this be conceived?

Further, it states:

Although there are initially nine grades among those aspiring for birth, now [in the Pure Land] there are no distinctions whatever. It is like the waters of the Tzu and Sheng becoming one in taste upon entering the sea. How can this be conceived?

Further, the Treatise states:

Concerning “the fulfillment of the adornment of the virtue of purity,” the gatha states:

Contemplating the features of that world,I see that it transcends the three realms.

Why is this inconceivable? When foolish beings possessed of blind passions attain birth in the Pure Land, they are not bound by the karmic fetters of the three realms. That is, without severing blind passions, they realize nirvana itself. How can this be conceived?

We see [expressed in the above passages] the selected Primal Vow that embodies Amida Tathagata’s directing of virtue for our going forth. [The birth in accord with the working of] this Vow is called “birth that is inconceivable.” Understanding this, know that Other Power is such that no working is true working.

[Amida’s directing of virtue for our return to this world]

Second, there is Amida’s directing of virtue for our return. Concerning it, the Treatise on the Pure Land states:

[Our return] is brought about by the directing of virtue through the power of the Primal Vow; it is called “the fifth gate of emergence.”

This is the directing of virtue for our return. It is expressed in the compassionate Vow of attainment of the rank of “succession to Buddhahood after one lifetime.”

The Vow of great love and great compassion is stated in the Larger Sutra:

When I attain Buddhahood, the bodhisattvas of other Buddha-lands who come and are born in my land will ultimately and unfailingly attain [the rank of] “succession to Buddhahood after one lifetime” – except for those who, in accordance with their own original vows freely to guide others to enlightenment, don the armor of universal vows for the sake of sentient beings, accumulate roots of virtue, emancipate all beings, travel to Buddha-lands to perform bodhisattva practices, make offerings to all the Buddhas and Tathagatas throughout the ten quarters, awaken sentient beings countless as the sands of the Ganges, and bring them to abide firmly in the unexcelled, right, true way. Such bodhisattvas surpass ordinary ones, manifest the practices of all the bodhisattva stages, and discipline themselves in the virtue of Samantabhadra. Should it not be so, may I not attain the supreme enlightenment.

This compassionate Vow is the Vow of the Tathagata’s directing virtue for our return to this world.

The person who realizes true and real shinjin* through the Tathagata’s two aspects of directing virtue necessarily dwells in the stage of the truly settled; hence, this is called Other Power. Thus, the Gatha of Aspiration for Birth: An Upadesa on the Sutra of Immeasurable Life states:

How is directing of virtue accomplished? It is by never abandoning any sentient being in suffering, but constantly aspiring in the heart to fulfill the mind of great compassion, taking the directing of virtue as foremost.

Vasubandhu teaches this to be the true intent of the Larger Sutra of the Buddha of Immeasurable Life. It is birth that is inconceivable.

ACKNOWLEDGMENTS

The Collected Works of Shinran has been designed to present the entire body of Shinran's doctrinal writings in translations that are consistent in method, lucid, and reliable. English versions have been produced drawing on recent research in Buddhist, historical, and religious studies and on the rich tradition of Shin Buddhist scholarship. Special attention has been given to rendering Shinran's works with a high degree of literal accuracy, in the hope that the translations might thus serve effectively in guiding readers to an understanding of the core of his thought, the religious transformation termed shinjin.

The translations have been closely reviewed by a committee chaired by the General Editor of the Shin Buddhism Translation Series. Professor Yoshifumi Ueda served as General Editor from the start of the Series in 1978 to the year of his death in 1993, at the age of eighty-eight. He contributed formatively and substantially to the policies for translation and to a number of introductions and glossary entries. Professor Gadjin M. Nagao, who has been active in the project since its beginnings, has served as General Editor from 1993 to the present. The review committee, which has met monthly since 1978, at present includes, in addition to the translation staff: Professors Keiwa Ishida, Jitsuen Kakehashi, and Ryusei Takeda. In the past, Professors Ryosetsu Fujiwara, Mitsuyuki Ishida (deceased), Kenryo M. Kumata (deceased), Hakunin Matsuo, Michio Sato, and Shoho Takemura also served on this committee.

Throughout the project from its inception, the original drafts of the translations have been prepared by the Head Translator, Dennis Hirota, and then reviewed in weekly meetings with a committee of translators. This committee, which has also contributed to the introductions and other appended materials, at present includes Professors Hisao Inagaki, Michio Tokunaga, and Ryushin Uryuzu. In the past, Professors Taitetsu Unno and Fumimaro Watanabe (deceased) also served on this committee and contributed in particular to deliberations regarding translations of technical terms.

Invaluable assistance in the process of publication has been provided by Kimiko Hirota (editorial assistance and proofreading), Masako Sugimoto (proofreading and indexing), Yoshiharu Wake (list of terms), and W.S. Yokoyama (copy editing, book design, and cover).